Yehezkiel 25:12-14
Konteks25:12 “This is what the sovereign Lord says: ‘Edom 1 has taken vengeance against the house of Judah; they have made themselves fully culpable 2 by taking vengeance 3 on them. 4 25:13 So this is what the sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her, 5 and I will make her desolate; from Teman to Dedan they will die 6 by the sword. 25:14 I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience 7 my vengeance, declares the sovereign Lord.’”
Yehezkiel 32:29
Konteks32:29 “Edom is there with her kings and all her princes. Despite their might they are laid with those killed by the sword; they lie with the uncircumcised and those who descend to the pit.
Mazmur 83:3-18
Konteks83:3 They carefully plot 8 against your people,
and make plans to harm 9 the ones you cherish. 10
83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! 11
Then the name of Israel will be remembered no more.”
83:5 Yes, 12 they devise a unified strategy; 13
they form an alliance 14 against you.
83:6 It includes 15 the tents of Edom and the Ishmaelites,
Moab and the Hagrites, 16
83:7 Gebal, 17 Ammon, and Amalek,
Philistia and the inhabitants of Tyre. 18
83:8 Even Assyria has allied with them,
lending its strength to the descendants of Lot. 19 (Selah)
83:9 Do to them as you did to Midian 20 –
as you did to Sisera and Jabin at the Kishon River! 21
83:10 They were destroyed at Endor; 22
their corpses were like manure 23 on the ground.
83:11 Make their nobles like Oreb and Zeeb, 24
and all their rulers like Zebah and Zalmunna, 25
83:12 who said, 26 “Let’s take over 27 the pastures of God!”
83:13 O my God, make them like dead thistles, 28
like dead weeds blown away by 29 the wind!
83:14 Like the fire that burns down the forest,
or the flames that consume the mountainsides, 30
83:15 chase them with your gale winds,
and terrify 31 them with your windstorm.
83:16 Cover 32 their faces with shame,
so they might seek 33 you, 34 O Lord.
83:17 May they be humiliated and continually terrified! 35
May they die in shame! 36
83:18 Then they will know 37 that you alone are the Lord, 38
the sovereign king 39 over all the earth.
Yesaya 34:1-17
Konteks34:1 Come near, you nations, and listen!
Pay attention, you people!
The earth and everything it contains must listen,
the world and everything that lives in it. 40
34:2 For the Lord is angry at all the nations
and furious with all their armies.
He will annihilate them and slaughter them.
34:3 Their slain will be left unburied, 41
their corpses will stink; 42
the hills will soak up their blood. 43
34:4 All the stars in the sky will fade away, 44
the sky will roll up like a scroll;
all its stars will wither,
like a leaf withers and falls from a vine
or a fig withers and falls from a tree. 45
34:5 He says, 46 “Indeed, my sword has slaughtered heavenly powers. 47
Look, it now descends on Edom, 48
on the people I will annihilate in judgment.”
34:6 The Lord’s sword is dripping with blood,
it is covered 49 with fat;
it drips 50 with the blood of young rams and goats
and is covered 51 with the fat of rams’ kidneys.
For the Lord is holding a sacrifice 52 in Bozrah, 53
a bloody 54 slaughter in the land of Edom.
34:7 Wild oxen will be slaughtered 55 along with them,
as well as strong bulls. 56
Their land is drenched with blood,
their soil is covered with fat.
34:8 For the Lord has planned a day of revenge, 57
a time when he will repay Edom for her hostility toward Zion. 58
34:9 Edom’s 59 streams will be turned into pitch
and her soil into brimstone;
her land will become burning pitch.
34:10 Night and day it will burn; 60
its smoke will ascend continually.
Generation after generation it will be a wasteland
and no one will ever pass through it again.
34:11 Owls and wild animals 61 will live there, 62
all kinds of wild birds 63 will settle in it.
The Lord 64 will stretch out over her
the measuring line of ruin
and the plumb line 65 of destruction. 66
34:12 Her nobles will have nothing left to call a kingdom
and all her officials will disappear. 67
34:13 Her fortresses will be overgrown with thorns;
thickets and weeds will grow 68 in her fortified cities.
Jackals will settle there;
ostriches will live there. 69
34:14 Wild animals and wild dogs will congregate there; 70
wild goats will bleat to one another. 71
Yes, nocturnal animals 72 will rest there
and make for themselves a nest. 73
34:15 Owls 74 will make nests and lay eggs 75 there;
they will hatch them and protect them. 76
Yes, hawks 77 will gather there,
each with its mate.
34:16 Carefully read the scroll of the Lord! 78
Not one of these creatures will be missing, 79
none will lack a mate. 80
For the Lord has issued the decree, 81
and his own spirit gathers them. 82
34:17 He assigns them their allotment; 83
he measures out their assigned place. 84
They will live there 85 permanently;
they will settle in it through successive generations.
Yesaya 63:1-6
Konteks63:1 Who is this who comes from Edom, 86
dressed in bright red, coming from Bozrah? 87
Who 88 is this one wearing royal attire, 89
who marches confidently 90 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 91
63:2 Why are your clothes red?
Why do you look like someone who has stomped on grapes in a vat? 92
63:3 “I have stomped grapes in the winepress all by myself;
no one from the nations joined me.
I stomped on them 93 in my anger;
I trampled them down in my rage.
Their juice splashed on my garments,
and stained 94 all my clothes.
63:4 For I looked forward to the day of vengeance,
and then payback time arrived. 95
63:5 I looked, but there was no one to help;
I was shocked because there was no one offering support. 96
So my right arm accomplished deliverance;
my raging anger drove me on. 97
63:6 I trampled nations in my anger,
I made them drunk 98 in my rage,
I splashed their blood on the ground.” 99
Yeremia 9:25-26
Konteks9:25 The Lord says, “Watch out! 100 The time is soon coming when I will punish all those who are circumcised only in the flesh. 101 9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. 102 I will do so because none of the people of those nations are really circumcised in the Lord’s sight. 103 Moreover, none of the people of Israel 104 are circumcised when it comes to their hearts.” 105
Yeremia 49:7-22
Konteks49:7 The Lord who rules over all 106 spoke about Edom. 107
“Is wisdom no longer to be found in Teman? 108
Can Edom’s counselors not give her any good advice? 109
Has all of their wisdom turned bad? 110
49:8 Turn and flee! Take up refuge in remote places, 111
you people who live in Dedan. 112
For I will bring disaster on the descendants of Esau.
I have decided it is time for me to punish them. 113
49:9 If grape pickers came to pick your grapes,
would they not leave a few grapes behind? 114
If robbers came at night,
would they not pillage only what they needed? 115
49:10 But I will strip everything away from Esau’s descendants.
I will uncover their hiding places so they cannot hide.
Their children, relatives, and neighbors will all be destroyed.
Not one of them will be left!
49:11 Leave your orphans behind and I will keep them alive.
Your widows too can depend on me.” 116
49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. 117 49:13 For I solemnly swear,” 118 says the Lord, “that Bozrah 119 will become a pile of ruins. It will become an object of horror and ridicule, an example to be used in curses. 120 All the towns around it will lie in ruins forever.”
49:14 I said, 121 “I have heard a message from the Lord.
A messenger has been sent among the nations to say,
‘Gather your armies and march out against her!
Prepare to do battle with her!’” 122
49:15 The Lord says to Edom, 123
“I will certainly make you small among nations.
I will make you despised by all humankind.
49:16 The terror you inspire in others 124
and the arrogance of your heart have deceived you.
You may make your home in the clefts of the rocks;
you may occupy the highest places in the hills. 125
But even if you made your home where the eagles nest,
I would bring you down from there,”
says the Lord.
49:17 “Edom will become an object of horror.
All who pass by it will be filled with horror;
they will hiss out their scorn
because of all the disasters that have happened to it. 126
49:18 Edom will be destroyed like Sodom and Gomorrah
and the towns that were around them.
No one will live there.
No human being will settle in it,”
says the Lord.
49:19 “A lion coming up from the thick undergrowth along the Jordan 127
scatters the sheep in the pastureland around it. 128
So too I will chase the Edomites off their land. 129
Then I will appoint over it whomever I choose. 130
For there is no one like me, and there is no one who can call me to account. 131
There is no 132 ruler 133 who can stand up against me.
49:20 So listen to what I, the Lord, have planned against Edom,
what I intend to do to 134 the people who live in Teman. 135
Their little ones will be dragged off.
I will completely destroy their land because of what they have done. 136
49:21 The people of the earth will quake when they hear of their downfall. 137
Their cries of anguish will be heard all the way to the Gulf of Aqaba. 138
49:22 Look! Like an eagle with outspread wings,
a nation will soar up and swoop down on Bozrah.
At that time the soldiers of Edom will be as fearful
as a woman in labor.” 139
Ratapan 4:21-22
Konteksש (Sin/Shin)
4:21 Rejoice and be glad for now, 140 O people of Edom, 141
who reside in the land of Uz.
But the cup of judgment 142 will pass 143 to you also;
you will get drunk and take off your clothes.
ת (Tav)
4:22 O people of Zion, 144 your punishment 145 will come to an end; 146
he will not prolong your exile. 147
But, O people of Edom, 148 he will punish 149 your sin 150
and reveal 151 your offenses!
Amos 1:11-12
Konteks1:11 This is what the Lord says:
“Because Edom has committed three crimes 152 –
make that four! 153 – I will not revoke my decree of judgment. 154
He chased his brother 155 with a sword;
he wiped out his allies. 156
In his anger he tore them apart without stopping to rest; 157
in his fury he relentlessly attacked them. 158
1:12 So I will set Teman 159 on fire;
fire 160 will consume Bozrah’s 161 fortresses.”
Obaja 1:1
Konteks1:1 The vision 162 that Obadiah 163 saw. 164
The Lord God 165 says this concerning 166 Edom: 167
We have heard a report from the Lord.
An envoy was sent among the nations, saying, 168
“Arise! Let us make war against Edom!” 169
Obaja 1:10-14
Konteks1:10 “Because 170 you violently slaughtered 171 your relatives, 172 the people of Jacob, 173
shame will cover you, and you will be destroyed 174 forever.
1:11 You stood aloof 175 while strangers took his army 176 captive,
and foreigners advanced to his gates. 177
When they cast lots 178 over Jerusalem, 179
you behaved as though you were in league 180 with them.
1:12 You should not 181 have gloated 182 when your relatives 183 suffered calamity. 184
You should not have rejoiced over the people of Judah when they were destroyed. 185
You should not have boasted 186 when they suffered adversity. 187
1:13 You should not have entered the city 188 of my people when they experienced distress. 189
You should not have joined 190 in gloating over their misfortune when they suffered distress. 191
You should not have looted 192 their wealth when they endured distress. 193
1:14 You should not have stood at the fork in the road 194 to slaughter 195 those trying to escape. 196
You should not have captured their refugees when they suffered adversity. 197
[25:12] 1 sn Edom was located south of Moab.
[25:12] 2 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
[25:12] 3 tn Heb “and they have taken vengeance.”
[25:12] 4 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[25:13] 5 tn Heb “and I will cut off from her man and beast.”
[83:3] 8 tn Heb “they make crafty a plot.”
[83:3] 9 tn Heb “and consult together against.”
[83:3] 10 tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”
[83:4] 11 tn Heb “we will cause them to disappear from [being] a nation.”
[83:5] 13 tn Heb “they consult [with] a heart together.”
[83:5] 14 tn Heb “cut a covenant.”
[83:6] 15 tn The words “it includes” are supplied in the translation for stylistic reasons.
[83:6] 16 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
[83:7] 17 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
[83:7] 18 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[83:8] 19 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.
[83:8] sn The descendants of Lot were the Moabites and Ammonites.
[83:9] 20 tn Heb “do to them like Midian.”
[83:9] 21 sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).
[83:10] 22 sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)
[83:10] 23 tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.
[83:11] 24 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).
[83:11] 25 sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).
[83:12] 26 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”
[83:12] 27 tn Heb “let’s take possession for ourselves.”
[83:13] 28 tn Or “tumbleweed.” The Hebrew noun גַּלְגַּל (galgal) refers to a “wheel” or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV “like whirling dust”). However, HALOT 190 s.v. II גַּלְגַּל understands the noun as a homonym referring to a “dead thistle” here and in Isa 17:13. The parallel line, which refers to קַשׁ (qash, “chaff”), favors this interpretation.
[83:14] 30 sn The imagery of fire and flames suggests unrelenting, destructive judgment.
[83:15] 31 tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.
[83:16] 33 tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).
[83:16] 34 tn Heb “your name,” which stands here for God’s person.
[83:17] 35 tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.
[83:17] 36 tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.
[83:18] 37 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
[83:18] 38 tn Heb “that you, your name [is] the
[83:18] 39 tn Traditionally “the Most High.”
[34:1] 40 tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”
[34:3] 41 tn Heb “will be cast aside”; NASB, NIV “thrown out.”
[34:3] 42 tn Heb “[as for] their corpses, their stench will arise.”
[34:3] 43 tn Heb “hills will dissolve from their blood.”
[34:4] 44 tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsaa inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”
[34:4] 45 tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”
[34:5] 46 tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.
[34:5] 47 tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsaa has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”
[34:5] sn In v. 4 the “host of the heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13). As in 24:21, they are viewed here as opposing God and being defeated in battle.
[34:5] 48 sn Edom is mentioned here as epitomizing the hostile nations that oppose God.
[34:6] 49 tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.
[34:6] 50 tn The words “it drips” are supplied in the translation for stylistic reasons.
[34:6] 51 tn The words “and is covered” are supplied in the translation for stylistic reasons.
[34:6] 52 tn Heb “for there is a sacrifice to the Lord.”
[34:6] 53 sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.
[34:6] 54 tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).
[34:7] 55 tn Heb “will go down”; NAB “shall be struck down.”
[34:7] 56 tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.
[34:8] 57 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 58 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
[34:9] 59 tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.
[34:10] 60 tn Heb “it will not be extinguished.”
[34:11] 61 tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).
[34:11] 62 tn Heb “will possess it” (so NIV).
[34:11] 63 tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.
[34:11] 64 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[34:11] 65 tn Heb “stones,” i.e., the stones used in a plumb bob.
[34:11] 66 sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.
[34:12] 67 tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”
[34:13] 68 tn The words “will grow” are supplied in the translation for stylistic reasons.
[34:13] 69 tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsaa) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)
[34:14] 70 tn Heb “will meet” (so NIV); NLT “will mingle there.”
[34:14] 71 tn Heb “and a goat will call to its neighbor.”
[34:14] 72 tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”
[34:14] 73 tn Heb “and will find for themselves a resting place.”
[34:15] 74 tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.
[34:15] 75 tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.
[34:15] 76 tn Heb “and brood [over them] in her shadow.”
[34:15] 77 tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.
[34:16] 78 tn Heb “Seek from upon the scroll of the Lord and read.”
[34:16] sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.
[34:16] 79 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:16] 80 tn Heb “each its mate they will not lack.”
[34:16] 81 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 82 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 83 tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 84 tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.
[34:17] 85 tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”
[63:1] 86 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
[63:1] 87 tn Heb “[in] bright red garments, from Bozrah.”
[63:1] 88 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
[63:1] 89 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
[63:1] 90 tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).
[63:1] 91 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
[63:2] 92 tn Heb “and your garments like one who treads in a vat?”
[63:3] 93 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
[63:3] 94 tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).
[63:4] 95 tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.
[63:5] 96 sn See Isa 59:16 for similar language.
[63:5] 97 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
[63:6] 98 sn See Isa 49:26 and 51:23 for similar imagery.
[63:6] 99 tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).
[9:25] 101 tn Heb “punish all who are circumcised in the flesh.” The translation is contextually motivated to better bring out the contrast that follows.
[9:26] 102 tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.
[9:26] 103 tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.
[9:26] sn A contrast is drawn here between circumcision as a mere external cutting of the flesh and a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision but not as a sign of the covenant. The people of Israel engaged in it as a religious practice but without any obedience to the covenant that it was a sign of or any real commitment to the
[9:26] 104 tn Heb “house of Israel.”
[9:26] 105 tn Heb “And all the house of Israel is uncircumcised of heart.”
[49:7] 106 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.
[49:7] 107 sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594
[49:7] 108 sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
[49:7] 109 tn Heb “Has counsel perished from men of understanding?”
[49:7] 110 tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.
[49:8] 111 tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.
[49:8] 112 sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.
[49:8] 113 tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).
[49:9] 114 tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has a ה interrogative in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e] and compare usage in 2 Kgs 5:26).
[49:9] 115 tn The tense and nuance of the verb translated “pillage” are both different than the verb in Obad 5. There the verb is the imperfect of גָּנַב (ganav, “to steal”). Here the verb is the perfect of a verb which means to “ruin” or “spoil.” The English versions and commentaries, however, almost all render the verb here in much the same way as in Obad 5. The nuance must mean they only “ruin, destroy” (by stealing) only as much as they need (Heb “their sufficiency”), and the verb is used as metonymical substitute, effect for cause. The perfect must be some kind of a future perfect; “would they not have destroyed only…” The negative question is carried over by ellipsis from the preceding lines.
[49:11] 116 tn Or “Their children and relatives will all be destroyed. And none of their neighbors will say, ‘Leave your orphans with me and I’ll keep them alive. Your widows can trust in me.’” This latter interpretation is based on a reading in a couple of the Greek versions (Symmachus and Lucian) and is accepted by a number of the modern commentaries, (J. Bright, J. A. Thompson, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers). However, the majority of modern English versions do not follow it and lacking any other Hebrew or versional evidence it is probable that this is an interpretation to explain the mitigation of what appears as a prophecy of utter annihilation. There have been other cases in Jeremiah where a universal affirmation (either positive or negative) has been modified in the verses that follow. The verb in the second line תִּבְטָחוּ (tivtakhu) is highly unusual; it is a second masculine plural form with a feminine plural subject. The form is explained in GKC 127-28 §47.k and 160-61 §60.a, n. 1 as a pausal substitution for the normal form תִּבְטַחְנָה (tivtakhnah) and a similar form in Ezek 37:7 cited as a parallel.
[49:12] 117 tn The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.
[49:12] sn The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on 49:7.
[49:13] 118 tn Heb “I swear by myself.” See 22:5 and the study note there.
[49:13] 119 sn Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1; Jer 49:22). The reference to “its towns” (translated here “all the towns around it”) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12).
[49:13] 120 tn See the study note on 24:9 for the rendering of this term.
[49:14] 121 tn The words “I said” are not in the text but it is generally agreed that the words that follow are Jeremiah’s. These words are supplied in the translation to make clear that the speaker has shifted from the
[49:14] 122 tn Heb “Rise up for battle.” The idea “against her” is implicit from the context and has been supplied in the translation for clarity.
[49:15] 123 tn The words “The
[49:16] 124 tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).
[49:16] 125 tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.
[49:17] 126 sn This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out their scorn” and “all the disasters that have happened to it”) see the notes on that verse.
[49:19] 127 tn See the study note on Jer 12:5 for the rendering of this term.
[49:19] 128 tn “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.
[49:19] 129 tn Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן (ken) for כִּי (ki); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’argi’ah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120.g).
[49:19] 130 tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16.
[49:19] 131 tn For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.
[49:19] 132 tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.
[49:19] 133 tn The word “shepherd” (רֹעֶה, ro’eh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).
[49:20] 134 tn Heb “Therefore listen to the plan of the
[49:20] 135 sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.
[49:20] 136 tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the
[49:21] 137 tn Heb “The earth will quake when at the sound of their downfall.” However, as in many other places “earth” stands here metonymically for the inhabitants or people of the earth (see E. W. Bullinger, Figures of Speech, 578-79, and compare usage in 2 Sam 15:23; Ps 66:4).
[49:21] 138 tn Heb “the Red Sea,” of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26.
[49:22] 139 sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.
[4:21] 140 tn The phrase “for now” is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).
[4:21] 141 tn Heb “O Daughter of Edom.”
[4:21] 142 tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth – resembling corpses lying on the ground as a result of the actual onslaught of the
[4:21] 143 tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”
[4:22] 144 tn Heb “O Daughter Zion.”
[4:22] 145 tn Heb “your iniquity.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).
[4:22] 146 tn Heb “will be completed.” The perfect tense verb תַּם (tam), Qal perfect 3rd person masculine singular from תָּמַם (tamam, “to be complete”), could be taken as a precative perfect expressing a request (“may your punishment be complete”). The translation understands it as an example of the so-called “prophetic perfect.” The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as “complete,” that is, “as good as done” or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end. It has also been viewed as a simple perfect “your punishment is ended.”
[4:22] 147 tn The verb לֹא יוֹסִיף (lo’ yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[4:22] 148 tn Heb “O Daughter of Edom.”
[4:22] 149 tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[4:22] 150 tn The noun עָוֹן (’avon) is repeated twice in this verse: its first occurrence means “punishment for iniquity” (v. 22a), and its second usage means “iniquity” (v. 22b). See preceding translator’s note on the broad range of meanings of this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end; however, the punishment for Edom’s “sin” is about to begin.
[4:22] 151 tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[1:11] 152 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:11] 153 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:11] 154 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:11] 155 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
[1:11] 156 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
[1:11] 157 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
[1:11] 158 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
[1:12] 159 sn Teman was an important region (or perhaps city) in Edom.
[1:12] 160 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:12] 161 sn Bozrah was a city located in northern Edom.
[1:1] 162 sn The date of the book of Obadiah is very difficult to determine. Since there is no direct indication of chronological setting clearly suggested by the book itself, and since the historical identity of the author is uncertain as well, a possible date for the book can be arrived at only on the basis of internal evidence. When did the hostile actions of Edom against Judah that are described in this book take place? Many nineteenth-century scholars linked the events of the book to a historical note found in 2 Kgs 8:20 (cf. 2 Chr 21:16-17): “In [Jehoram’s] days Edom rebelled from under the hand of Judah and established a king over themselves.” If this is the backdrop against which Obadiah should be read, it would suggest a ninth-century
[1:1] 163 sn The name Obadiah in Hebrew means “servant of the
[1:1] 164 tn Heb “the vision of Obadiah” (so KJV, NAB, NASB, NIV, NRSV); TEV “This is the prophecy of Obadiah.”
[1:1] 165 tn Heb “Lord
[1:1] 166 tn The Hebrew preposition לְ (lÿ) is better translated here “concerning” (so KJV, ASV, NASB, NRSV, NLT) or “about” (so NIV, NCV, TEV, CEV) Edom rather than “to” Edom, although much of the book does speak directly to Edom.
[1:1] 167 sn The name Edom derives from a Hebrew root that means “red.” Edom was located to the south of the Dead Sea in an area with numerous rocky crags that provided ideal military advantages for protection. Much of the sandstone of this area has a reddish color. The Edomites were descendants of Esau, the brother of Jacob (Gen 25:19-26).
[1:1] 168 tn Although the word “saying” is not in the Hebrew text, it has been supplied in the translation because what follows seems to be the content of the envoy’s message. Cf. ASV, NASB, NCV, all of which supply “saying”; NIV, NLT “to say.”
[1:1] 169 tn Heb “Arise, and let us arise against her in battle!” The term “Edom” is not in the Hebrew text, but has been supplied in the translation to specify the otherwise ambiguous referent of the term “her.”
[1:10] 170 tn Heb “from.” The preposition is used here with a causal sense.
[1:10] 171 tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).
[1:10] 172 tn Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).
[1:10] 173 tn Heb “your brother Jacob” (so NAB, NASB, NIV, NRSV); NCV “your relatives, the Israelites.”
[1:10] 174 tn Heb “be cut off” (so KJV, NASB, NRSV).
[1:11] 175 tn Heb “in the day of your standing”; NAB “On the day when you stood by.”
[1:11] 176 tn Or perhaps, “wealth” (so NASB, NIV, NRSV, NLT). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth.
[1:11] 177 tc The present translation follows the Qere which reads the plural (“gates”) rather than the singular.
[1:11] 178 sn Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.
[1:11] 179 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:11] 180 tn Heb “like one from them”; NASB “You too were as one of them.”
[1:12] 181 tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.
[1:12] 182 tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).
[1:12] 183 tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”
[1:12] 184 tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.
[1:12] 185 tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”
[1:12] 186 tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.
[1:12] 187 tn Heb “in the day of adversity”; NASB “in the day of their distress.”
[1:13] 188 tn Heb “the gate.” The term “gate” here functions as a synecdoche for the city as a whole, which the Edomites plundered.
[1:13] 189 tn Heb “in the day of their distress.” The phrase is used three times in this verse; the Hebrew word translated “distress” (אֵידָם, ’edam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered: “when they experienced distress,” “when they suffered distress,” and “when they endured distress.”
[1:13] 190 tn Heb “you, also you.”
[1:13] 191 tn Heb “in the day of his distress.” In this and the following phrase at the end of v. 13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress…endured distress” rather than “he suffered distress…endured distress”).
[1:13] 192 tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom.
[1:13] 193 tn See the note on the phrase “suffered distress” in the previous line.
[1:14] 194 tn The meaning of the Hebrew word פֶּרֶק (pereq; here translated “fork in the road”) is uncertain. The word is found in the Hebrew Bible only here and in Nah 3:1, where it means “plunder.” In the present context it seems to refer to a strategic intersection or fork in a road where bands of Edomites apprehended Israelites who were fleeing from the attack on Jerusalem. Cf. NAB, NIV, NLT “crossroads”; NRSV “crossings.”
[1:14] 195 tn Heb “to cut off” (so KJV, NRSV); NASB, NIV “to cut down.”
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